:Maronite Church

{{Main|Maron}}

File:St. Maron.jpg

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Maron, a fourth-century monk and a contemporary and friend of John Chrysostom, left Antioch for the Orontes River in modern-day Syria to lead an ascetic life, following the traditions of Anthony the Great of the Desert and of Pachomius. Many of his followers also lived a monastic lifestyle. Maron is considered the founder of the spiritual and monastic movement that evolved into what is now the Maronite Church. Maronite Christianity has had a profound influence on what is now Lebanon, and to a lesser degree Syria, Jordan and Palestine. Saint Maron spent his life on a mountain in Syria, generally believed to be "Kefar-Nabo" on the mountain of Ol-Yambos in the Taurus Mountains, contemporary Turkey, becoming the cradle of the Maronite movement established in the Monastery of Saint Maron.

Following Maron's death in 410 AD, his disciples built Beth-Maron monastery at Apamea (present day Qalaat al-Madiq). This formed the nucleus of the Maronite Church. In 452, after the Council of Chalcedon, the monastery was expanded by the Byzantine emperor Marcian.{{Cite book|url=https://books.google.com/books?id=te2Jg-RTi4YC|title=Conversion and Continuity|year=1990|isbn=9780888448095|via=books.google.com}}

The Maronite movement reached Lebanon when St. Maron's first disciple, Abraham of Cyrrhus, who was called the "Apostle of Lebanon", set out to convert the non-Christians by introducing them to St. Maron.{{cite web|url=http://www.maronite-heritage.com/LNE.php?page=Statistics |title=There are 3,198,600 Maronites in the World |publisher=Maronite-heritage.com |date=3 January 1994 |access-date=3 January 2015}}

The Maronites subscribed to the beliefs of the Council of Chalcedon in 451. Monophysites of Antioch slew 350 monks and burned the monastery in an act of sectarian violence among Christians. Later, Justinian I restored the community. Correspondence concerning the event brought the Maronites papal and orthodox recognition, indicated by a letter from Pope Hormisdas (514–523) dated 10 February 518.Attwater, Donald; The Christian Churches of the East Representatives from Beth-Maron participated in the Constantinople synods of 536 and 553.

An outbreak of civil war during the reign of Emperor Phocas brought forth riots in the cities of Syria and Palestine and incursions by Persian king Khosrow II. In 609, the Patriarch of Antioch, Anastasius II, was killed either at the hands of some soldiers or locals.{{Cite journal |jstor = 1454219|title = Who Killed Anastasius II?|journal = The Jewish Quarterly Review|volume = 72|issue = 3|pages = 202–204|last1 = Frendo|first1 = J. D.|year = 1982|doi = 10.2307/1454219}} This left the Maronites without a leader, which continued because of the final Byzantine–Sassanid War of 602–628.

In the aftermath of the war, the emperor Heraclius propagated a new Christological doctrine in an attempt to unify the various Christian churches of the East, who were divided over accepting the Council of Chalcedon. This doctrine, called Monothelitism, held that Christ had two natures (one divine and one human) but only one will (not a divine will and also a human will), based on a phrasing of Pope Honorius I (see Controversy over Honorius I), and was meant as a compromise between supporters of Chalcedon, such as the Maronites, and opponents, such as the Jacobites. Monothelitism failed to settle the schism, however, and was declared a heresy at the Sixth Ecumenical Council in 680–681. The Council condemned both Honorius and Patriarch Sergius I of Constantinople but did not explicitly mention the Maronites.

Contemporary Greek and Arab sources suggest the Maronites rejected the Third Council of Constantinople and accepted monothelitism,{{sfn|Moosa|1986|pp=195–216}} only moving away from it in the time of the Crusades in order to avoid being branded heretics by the crusaders. The Maronite Church, however, rejects the assertions that the Maronites were ever monothelites and broke communion with Rome;{{cite web|url=http://maronitemonks.org/wp/story-maronite-catholics/|title=The Story of the Maronite Catholics - The Maronite Monks of Adoration|access-date=16 June 2016|archive-date=22 June 2016|archive-url=https://web.archive.org/web/20160622170850/http://maronitemonks.org/wp/story-maronite-catholics|url-status=dead}} and the question remains a matter of controversy.{{sfn|Moosa|1986|pp=195–216}} Elias El-Hāyek attributes much of the confusion to Eutyches of Alexandria, whose Annals El-Hāyek claimed contain erroneous material regarding the early Maronite Church, which was then picked up by William of Tyre and others. Robert W. Crawford concluded the same, pointing out that the heretic "Maro" mentioned in the Annals, which William of Tyre considers as the namesake of the Maronites, was a Nestorian from Edessa and could not have been Maron or John Maron.{{cite journal |last1=Crawford |first1=Robert W. |title=William of Tyre and the Maronites |journal=Speculum |date=1955 |volume=30 |issue=2 |pages=222–228 |doi=10.2307/2848470 |jstor=2848470 |s2cid=163021809 |url=https://www.jstor.org/stable/2848470 |issn=0038-7134}} However, Donald Attwater, a 20th-century historian of Eastern Christianity, affirmed the view that Maronites broke communion with Rome over monothelitism, however briefly.{{cite book|title=The Christian Churches of the East: Volume I: Churches in Communion With Rome|author=Donald Attwater|publisher=Bruce Publishing Company|editor=Joseph Husslein|location=Milwaukee|date=1937|pages=165–167}}

{{Main|John Maron}}

File:Maronite monk and pilgrims, Mount Lebanon.jpg, Mount Lebanon]]

The Patriarch of Antioch Anastasius II died in 609, and Constantinople began to appoint a series of titular patriarchs, who resided in Constantinople. In 685, the Maronites elected Bishop John Maron of Batroun as Patriarch of Antioch and all the East.

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In 687, as part of an agreements with Abd al-Malik ibn Marwan, Byzantine emperor Justinian II sent 12,000 Christian Maronites from Lebanon to Armenia,Bury, J.B., A History of the Later Roman Empire from Arcadius to Irene, Vol. II, MacMillan & Co., 1889, p. 321 in exchange for a substantial payment and half the revenues of Cyprus. There they were conscripted as rowers and marines in the Byzantine navy.Treadgold, Warren T., Byzantium and Its Army, 284–1081, 1998, Stanford University Press, p. 72, {{ISBN|0-8047-3163-2}}, Additional resettlement efforts allowed Justinian to reinforce naval forces depleted by earlier conflicts.Ostrogorsky, George, History of the Byzantine state, (Joan Hussey, trans.), 1957, Rutgers University Press, pp. 116–122, {{ISBN|0-8135-0599-2}}

John Maron established himself in the remote Qadisha Valley in Lebanon. In 694, Justinian sent troops against the Maronites in an unsuccessful attempt to capture the Patriarch. John Maron died in 707 at the Monastery of St. Maron in Lebanon. Around 749 the Maronite community, in the Lebanon mountains, built the Mar-Mama church at Ehden. Meanwhile, caught between the Byzantines and the Arabs, the monastery at Beth-Maron struggled to survive.{{Cite web|url=http://www.stmaron.org/spirituality/online-articles/maronites-between-two-worlds/|title=Maronites Between Two Worlds – Eparchy of Saint Maron of Brooklyn|website=www.stmaron.org|language=en-US|access-date=2018-08-18|archive-date=22 August 2017|archive-url=https://web.archive.org/web/20170822222604/http://www.stmaron.org/spirituality/online-articles/maronites-between-two-worlds/|url-status=dead}}

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After they came under Arab rule following the Muslim conquest of Syria (634–638), Maronite immigration to Lebanon, which had begun some time before, increased, intensifying under the Abbasid caliph al-Ma'mun (813–33).{{Cite web|url=http://www.stmaron.org/marhist2.html|archive-url=https://web.archive.org/web/20150520200602/http://www.stmaron.org/marhist2.html|url-status=dead|title=PureHost|archive-date=20 May 2015|website=www.stmaron.org}}

To eliminate internal dissent, from 1289 to 1291 Egyptian Mamluk troops descended on Mount Lebanon, destroying forts and monasteries.{{Cite book|url=https://books.google.com/books?id=iepJAgAAQBAJ&q=maronite+church&pg=PT883|title=Encyclopedia of Monasticism|first=William M.|last=Johnston|date=4 December 2013|publisher=Routledge|isbn=9781136787164|via=Google Books}}

Following the Muslim conquest of Eastern Christendom outside Anatolia and Europe in the 7th century and after the establishment of secured lines of demarcation between Islamic caliphs and Byzantine emperors, little was heard from the Maronites for 400 years. Secure in their mountain strongholds, the Maronites were re-discovered in the mountains near Tripoli, Lebanon, by Raymond of Toulouse on his way to conquer Jerusalem in the Great Crusade of 1096–1099. Raymond later returned to besiege Tripoli (1102–1109) after the conquest of Jerusalem in 1099, and relations between the Maronites and European Christianity were subsequently reestablished.{{Cite web|url=http://www.maryourmother.net/Eastern.html|title=THE EASTERN CHRISTIAN CHURCHES|website=www.maryourmother.net|access-date=10 October 2009|archive-date=18 April 2009|archive-url=https://web.archive.org/web/20090418160255/http://www.maryourmother.net/Eastern.html|url-status=dead}}

The Maronites assisted the crusaders and affirmed their affiliation with the Holy See of Rome in 1182. To commemorate their communion, Maronite Patriarch Youseff Al Jirjisi received the crown and staff, marking his patriarchal authority, from Pope Paschal II in 1100 AD. In 1131, Maronite Patriarch Gregorios Al-Halati received letters from Pope Innocent II in which the Papacy recognized the authority of the Patriarchate of Antioch. Patriarch Jeremias II Al-Amshitti (1199–1230) became the first Maronite Patriarch to visit Rome when he attended the Fourth Council of the Lateran in 1215. The Patriarchate of Antioch was also represented at the Council of Ferrara-Florence in 1438.{{Cite book|chapter-url=https://books.google.com/books?id=h5VQUdZhx1gC&q=maronite+church&pg=PA171|title=The Oxford History of Christian Worship|editor-first1=Geoffrey|editor-last1=Wainwright|editor-link1=Geoffrey Wainwright|editor-first2=Karen B.|editor-last2=Westerfield Tucker|editor-link2=Karen B. Westerfield Tucker|date=23 March 2006|publisher=Oxford University Press|location=New York|isbn=9780195138863|chapter=Excursus: The Maronites|first=Lucas|last=Van Rompay|page=171}} Peter Hans Kolvenbach notes, "This contact with the Latin Church enriched the intellectual world of Europe in the Middle Ages. Maronites taught Oriental languages and literature at the universities of Italy and France."

During the Mamluk rule over Lebanon the Maronites were persecuted, with many being killed and others emigrating to Cyprus. Maronite Patriarch Gabriel II was burned alive in 1367 by the Mamluks and after a Mamluk campaign against the patriarch residence in Ilig (close to Byblos), the patriarchal seat was moved to the Monastery of Our Lady of Qannubin, where it remained until the nineteenth century.{{sfn|Mourkazel |2020|page=294}}

In the Ottoman Empire, indigenous concentrated religious communities dealt mainly with the provincial administration. Officially, Maronites had to pay the jizya tax as non-Muslims, but sometimes the monks and clergy were exempt because they were considered to be "poor".{{Cite book|url=https://books.google.com/books?id=IFDkfiE-ZUcC&q=maronite+church|title=Notables and Clergy in Mount Lebanon: The Khāzin Sheikhs and the Maronite Church, 1736-1840|first=Richard Van|last=Leeuwen|date=23 March 1994|publisher=BRILL|isbn=9004099786|via=Google Books}}

Fakhr-al-Din II (1572–1635) was a Druze prince and a leader of the Emirate of Chouf District in the governorate of Mount Lebanon. Maronite Abū Nādir al-Khāzin was one of his foremost supporters and served as Fakhr-al-Din's adjutant. Phares notes that "The emirs prospered from the intellectual skills and trading talents of the Maronites, while the Christians gained political protection, autonomy and a local ally against the ever-present threat of direct Ottoman rule." In 1649, Patriarch Yuhanna al-Sufrari placed the Maronites under French protection, and the French opened a consulate in Beirut.{{Cite book|url=https://books.google.com/books?id=nfva8m7UOboC&q=maronite+church&pg=PA247|title=Christianities in Asia|first=Peter C.|last=Phan|date=21 January 2011|publisher=John Wiley & Sons|isbn=9781444392609|via=Google Books}}

The Khāzin sheikhs subsequently increased in power and influence. In 1662, with the mediation of Jesuit missionaries, Abū Nawfal al-Khāzin was named French consul, despite complaints by Marseille merchants that he was not from Marseille. The Church prospered from the protection and influence of the Khāzins, but at the expense of interference in church affairs, particularly ecclesiastical appointments, which the Khāzins saw as an extension of their political influence.

Bachir Chehab II was the first and last Maronite ruler of the Emirate of Mount Lebanon.{{sfn|Moosa|1986|p=283}}

The relationship between the Druze and Christians has been characterized by harmony and peaceful coexistence,

• {{cite book|title=The Druze Community and the Lebanese State: Between Confrontation and Reconciliation| first=Yusri|last=Hazran|year= 2013| isbn= 9781317931737| page = 32|publisher=Routledge|quote= the Druze had been able to live in harmony with the Christian}}
• {{cite book|title=Confrontation and Coexistence| first=Pinḥas |last=Artzi|year= 1984| isbn= 9789652260499| page =166 |publisher=Bar-Ilan University Press|quote=.. Europeans who visited the area during this period related that the Druze "love the Christians more than the other believers," and that they "hate the Turks, the Muslims and the Arabs [Bedouin] with an intense hatred.}}
• {{cite book|title= The Druzes and the Maronites|last=CHURCHILL|year= 1862| page =25 |publisher=Montserrat Abbey Library|quote= ..the Druzes and Christians lived together in the most perfect harmony and good-will..}}
• {{cite book|title= Near East/South Asia Report|last=Hobby|year=1985| page =53|publisher=Foreign Broadcast Information Service|quote= the Druzes and the Christians in the Shuf Mountains in the past lived in complete harmony..}} with amicable relations between the two groups prevailing throughout history, with the exception of some periods, including 1860 Mount Lebanon civil war.{{cite book |title=An Occasion for War: Civil Conflict in Lebanon and Damascus in 1860 |author=Fawaz, L.T. |date=1994 |publisher=University of California Press |isbn=9780520087828 |url=https://archive.org/details/bub_gb_nE7RjS91_E4C |access-date=2015-04-16}}{{cite book |last=Vocke |first=Harald |title=The Lebanese war: its origins and political dimensions |url=https://books.google.com/books?id=Fvu6AAAAIAAJ&q=The+Lebanese+war:+its+origins+and+political+dimensions |year=1978 |publisher=C. Hurst |isbn=0-903983-92-3 |pages=10 }}

The Maronite Catholics and the Druze founded modern Lebanon in the early eighteenth century, through a governing and social system known as the "Maronite–Druze dualism" in the Mount Lebanon Mutasarrifate.{{cite book|title=Syria, Iran, and Hezbollah: The Unholy Alliance and Its War on Lebanon| first=Marius|last=Deeb|year= 2013| isbn= 9780817916664|publisher=Hoover Press|quote= the Maronites and the Druze, who founded Lebanon in the early eighteenth century.}}

{{main|Synod of Mount Lebanon}}

File:Tobia Aoun 4.jpg (1803–1871)]]

Due to closer ties with the Latin Church, the Maronite Church became one of the most Latinized of the Eastern Catholic Churches. Contacts between the Maronite monks and Rome were revived during the Crusades. The Maronites introduced to Eastern Churches Western devotional practices such as the rosary and the Stations of the Cross. Late in the 16th century, Pope Gregory XIII sent Jesuits to the Lebanese monasteries to ensure that their practice conformed to decisions made at the Council of Trent. The Maronite College in Rome was established by Gregory XIII in 1584.{{Cite book|url=https://books.google.com/books?id=XzOMAgAAQBAJ&q=maronite+church&pg=PA27|title=Eastern Christianity in the Modern Middle East|first1=Anthony|last1=O'Mahony|first2=Emma|last2=Loosley|date=16 December 2009|publisher=Routledge|isbn=9781135193713|via=Google Books}} The Maronite missal (Qurbono) was first printed between 1592 and 1594 in Rome, although with fewer anaphoras.

Patriarch Stephan al-Duwayhî (1670–1704), (later beatified), was able to find a middle ground between reformers and conservatives, and re-vitalized Maronite liturgical tradition.

The Synod of Mount Lebanon (also Council of Luwayza) sought to incorporate both traditions and become a major turning point in the history of the Maronite Church. Maronite orientalist Joseph Simon Assemani presided as papal legate for Pope Clement XII. The synod drafted a Code of Canons for the Maronite Church and created the first regular diocesan structure. The Council of Luwayza led to a more effective church structure and to gradual emancipation from the influence of Maronite families.{{Cite book|url=https://books.google.com/books?id=TfVeq_fNoMwC&q=maronite+church&pg=PA19|title=The Origins of the Lebanese National Idea: 1840–1920|first=Carol|last=Hakim|date=19 January 2013|publisher=University of California Press|isbn=9780520954717|via=Google Books}} The council also formalized many of the Latin practices that had developed, but also attempted to preserve ancient Maronite liturgical tradition. Among the changes it decreed where the separation of baptism and confirmation, performing baptism by pouring water over the head instead of full immersion and the use of unleavened bread in the eucharistic service.{{sfn|Moosa|2005|pages=271-272}}

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{{main|Mandate for Syria and the Lebanon}}

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{{main|Christianity in Lebanon}}

Following the first decades of independence, the Maronite patriarchs Antun ‘Arıdah and his successor Bolos Meouchi placed a crucial role (among other things in establishing relations with the state of Israel), a role that increased due to the failure of the Lebanese state and its institutions in the later half of the 20th century.

Clerics of the Maronite Church, led by Archbishop Pietro Sfair, participated in the Second Vatican Council as Council Fathers, and had an instrumental role in the drafting of 'Nostra Aetate' and promoting fraternal relations with both Judaism and Islam.{{cite thesis |last=Stackaruk |first=Christian |date=2022 |title=Retrieving MENA Catholics' Contributions to 'Nostra Aetate' |url=https://utoronto.scholaris.ca/server/api/core/bitstreams/50b94051-501a-456c-bfb6-83118062f124/content |work=thesis |degree=PhD in Theological Studies |location=Toronto, Ontario |publisher=University of St. Michael's College and the University of Toronto |access-date=April 16, 2025}}{{cite journal |last=George-Tvrtkovic |first=Rita |date=Autumn 2017 |title=Merye Ana Evi, Marian Devotion and the Making of "Nostra aetate" 3| url=https://www.jsotr.org/stable/45178778 |journal=The Catholic Historical Review |volume=103 |issue=4 |pages=755–781|doi=10.1353/cat.2017.0186|access-date=June 30, 2024}}

The Lebanese Civil (1975-1990) consumed the Maronite Church with some 670,000 Christians being replaced as a result of the war.{{sfn|O’Mahony|2008|page=522}}

In Orientale lumen, the Apostolic Letter to the Churches of the East, issued 2 May 1995, Pope John Paul II quotes Orientalium Ecclesiarum, the Second Vatican Council's Decree on the Eastern Catholic Churches:

It has been stressed several times that the full union of the Catholic Eastern Churches with the Church of Rome which has already been achieved must not imply a diminished awareness of their own authenticity and originality. Wherever this occurred, the Second Vatican Council has urged them to rediscover their full identity, because they have "the right and the duty to govern themselves according to their own unique disciplines. For these are guaranteed by ancient tradition and seem to be better suited to the customs of their faithful and to the good of their souls."{{Cite web|url=http://www.cin.org/jp2ency/orielume.html|title=CIN - Orientale Lumen Pope John Paul II|website=www.cin.org}}

Patriarch Sfeir's personal commitment accelerated liturgical reforms in the 1980s and 1990s. In 1992 he published a new Maronite Missal. This represents an attempt to return to the original form of the Antiochene Liturgy, removing the liturgical Latinization of past centuries. There are six Anaphoras.

Between 2003 and 2006 the largest Maronite synod since the Lebanese Council of 1736 took place. One of the most important outcomes was the decision to strengthen relations between local, Lebanese institutions and the Maronite institutions and communities abroad.{{sfn|Mourkazel |2020|page=297}}{{sfn|O’Mahony|2008|pages=522-523}} Patriarch Sfeir stated that Sacrosanctum concilium and the Roman liturgical changes following Vatican II apply to the Maronite Church. Sancrosanctum Concilium says, "Among these principles and norms there are some which can and should be applied both to the Roman rite and also to all the other rites. The practical norms which follow, however, should be taken as applying only to the Roman rite, except for those which, in the very nature of things, affect other rites as well."{{Cite web|url=https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19631204_sacrosanctum-concilium_en.html|archive-url=https://web.archive.org/web/20080221180735/https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19631204_sacrosanctum-concilium_en.html|url-status=dead|title=Sacrosanctum concilium|archive-date=21 February 2008|website=www.vatican.va}} There has also been a revival of the eremitic tradition of the Maronite Church which also resulted in a repopulation of the Qadisha valley by Maronites and other Christians.{{sfn|O’Mahony|2008|page=523}}

File:Peshitta464 (The S.S. Teacher's Edition-The Holy Bible - Plate XIII).jpg is the standard Syriac Bible, used by the Maronite Church, amongst others. The illustration is of the Peshitta text of Exodus 13:14–16 produced in Amida in the year 464.]]

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The head of the Maronite Church is the Patriarch of Antioch and the Whole Levant, who is elected by the Maronite bishops and resides in Bkerké, close to Jounieh, north of Beirut. He resides in the northern town of Dimane during the summer.{{cite web|url=http://www.ourladyofpurgatory.org/aremaronitecatholics.html|title=Maronite Church|access-date=16 June 2016}}

There are four other claimants to the Patriarchal succession of Antioch:

• two other Eastern Catholic, also in full communion with the Papal Holy See of Rome :
• the Patriarch of Antioch and All the East, Alexandria and Jerusalem of the Melkite Greek Catholic Church (Byzantine Rite)
• the Patriarch of Antioch and All the East of the Syriacs of the Syriac Catholic Church (Antiochian Rite)
• two Orthodox :
• Eastern Orthodox Church, the Greek Orthodox Patriarch of Antioch and All the East, of the Antiochian Orthodox Church, in communion with the Ecumenical Patriarch of Constantinople
• Oriental Orthodoxy, the Patriarch of Antioch and All the East, Supreme Head of the Syriac Orthodox Church

Clerical celibacy is not strictly required for Maronite deacons and priests of parishes outside of North America; monks, however, must remain celibate, as well as bishops who are normally selected from the monasteries. Around 50% of the Maronite diocesan priests in the Middle East are married.{{cite book|last=Galadza|first=Peter|chapter=Eastern Catholic Christianity|chapter-url=https://books.google.com/books?id=fWp9JA3aBvcC&pg=PA303|page=303|editor1-last=Parry|editor1-first=Kenneth|title=The Blackwell companion to Eastern Christianity|year=2010|isbn=978-1-4443-3361-9|location=Malden, MA|publisher=Wiley-Blackwell|series=Blackwell companions to religion}} Due to a long-term understanding with their Latin counterparts in North America, Maronite priests in that area have traditionally remained celibate. However, in February 2014, Wissam Akiki was ordained to the priesthood by Bishop A. Elias Zaidan of the U.S. Maronite Eparchy of Our Lady of Lebanon at St. Raymond's Maronite Cathedral in St. Louis. Deacon Akiki is the first married man to be ordained to the Maronite priesthood in North America and will not be expected to remain continent.{{Cite news|url=http://ncronline.org/news/faith-parish/first-married-man-ordained-priest-us-maronite-catholic-church|title=First married man ordained priest for U.S. Maronite Catholic Church|date=2014-02-28|work=National Catholic Reporter|access-date=2018-08-18|language=en|archive-date=5 March 2016|archive-url=https://web.archive.org/web/20160305072535/http://ncronline.org/news/faith-parish/first-married-man-ordained-priest-us-maronite-catholic-church|url-status=dead}}

The Maronite church has twenty-eight eparchies and patriarchal vicariates.{{sfn|Mourkazel |2020|page=297}} These are:

File:MaroniteEparchies.png

• Maronite Catholic Patriarchate of Antioch see above

; Worldwide Immediately subject to the Patriarch

• In Lebanon:
• Maronite Catholic Archeparchy of Antelias
• Maronite Catholic Eparchy of Baalbek-Deir El Ahmar
• Maronite Catholic Eparchy of Batroun
• Maronite Catholic Archeparchy of Beirut
• Maronite Catholic Eparchy of Jbeil
• Maronite Catholic Eparchy of Joubbé, Sarba and Jounieh (sole Suffragan of the Patriarch of Antioch)
• Maronite Catholic Eparchy of Sidon
• Maronite Catholic Archeparchy of Tripoli
• Maronite Catholic Archeparchy of Tyre
• Maronite Catholic Eparchy of Zahleh
• In the Holy Land:
• Maronite Catholic Archeparchy of Haifa and the Holy Land, in Israel whose Archeparch holds the offices of Patriarchal Vicar of:
• Patriarchal Exarch of the Maronite Catholic Patriarchal Exarchate of Jerusalem and Palestine in the Palestinian Territories and
• Maronite Catholic Patriarchal Exarchate of Jordan in (Trans)Jordan
• In Syria:
• Maronite Catholic Archeparchy of Damascus
• Maronite Catholic Archeparchy of Aleppo
• Maronite Catholic Eparchy of Latakia
• In Cyprus: Maronite Catholic Archeparchy of Cyprus in Nicosia
• In Egypt: Maronite Catholic Eparchy of Cairo

; Exempt, i.e. immediately subject to the Holy See:

• In Africa: Maronite Catholic Eparchy of Annunciation of Ibadan, with cathedral see being Church of Our Lady of the Annunciation, in Ibadan, in Nigeria
• In South America: Maronite Catholic Apostolic Exarchate of Colombia, with pro-cathedral see being Church of Our Lady of Lebanon, in Bogotá, in Colombia

;Subject to the Synod in matters of liturgical and particular law, otherwise exempt, i.e. immediately subject to the Holy See and its Dicastery for the Eastern Churches:

• In Europe:
• Maronite Catholic Eparchy of Our Lady of Lebanon of Paris in France
• In North and Central America:
• Maronite Catholic Eparchy of Saint Maron of Montreal, in Canada
• Maronite Catholic Eparchy of Our Lady of Lebanon of Los Angeles in the United States{{cite web|url=http://www.eparchy.org/|title=MARONITE EPARCHY OF OUR LADY OF LOS ANGELES|last=Soumen|access-date=16 June 2016|archive-date=4 June 2016|archive-url=https://web.archive.org/web/20160604200728/http://eparchy.org/|url-status=dead}} (Central US, US West Coast)
• Maronite Catholic Eparchy of Saint Maron of Brooklyn in the United States{{cite web|url=http://www.stmaron.org/|title=Eparchy of Saint Maron of Brooklyn|access-date=16 June 2016}} (US East Coast)
• Maronite Catholic Eparchy of Our Lady of the Martyrs of Lebanon in Mexico in Mexico
• In Oceania:
• Maronite Catholic Eparchy of Saint Maron of Sydney, in Australia

;Suffragan Eparchies in the ecclesiastical provinces of Latin Metropolitan Archbishops; both in South America:

• Maronite Catholic Eparchy of San Charbel in Buenos Aires in Argentina, suffragan of the Archdiocese of Buenos Aires
• Maronite Catholic Eparchy of Our Lady of Lebanon of São Paulo in Brazil, suffragan of the Archdiocese of São Paulo

• Four Titular archbishoprics (none Metropolitan): Cyrrhus of the Maronites, Laodicea in Syria of the Maronites, Nazareth of the Maronites, Nisibis of the Maronites
• Nine Titular bishoprics : Apamea in Syria of the Maronites, Arca in Armenia of the Maronites, Arca in Phoenicia of the Maronites, Callinicum of the Maronites, Epiphania in Syria of the Maronites, Hemesa of the Maronites, Ptolemais in Phœnicia of the Maronites, Sarepta of the Maronites, Tarsus of the Maronites.

• Lebanese Maronite Order{{cite web|url=http://www.olm.org.lb/|title=Home|access-date=16 June 2016|archive-date=20 November 2008|archive-url=https://web.archive.org/web/20081120074023/http://www.olm.org.lb/|url-status=dead}}
• Antonin Maronite Order{{cite web|url=http://www.antonins.org/indexen.htm|title=OAM - Accueil|access-date=16 June 2016|archive-date=26 January 2013|archive-url=https://web.archive.org/web/20130126033947/http://www.antonins.org/indexen.htm|url-status=dead}}
• Mariamite Maronite Order[http://www.omm.org.lb/ Mariamite Maronite Order (O.M.M.)] {{webarchive |url=https://web.archive.org/web/20160128143503/http://www.omm.org.lb/ |date=28 January 2016 }} Arabic
• Congregation of Maronite Lebanese Missionaries{{cite web|url=http://www.lebanesemissionaries.org/|title=Congregation Of Maronite Lebanese Missionaries|access-date=16 June 2016|archive-date=11 June 2016|archive-url=https://web.archive.org/web/20160611134439/http://www.lebanesemissionaries.org/|url-status=dead}}

{{main|Maronites|Maronite Christianity in Lebanon}}

In the 12th century, about 40,000 Maronites resided in the area around Antioch and modern-day Lebanon.{{cite web|url=https://cnewa.org/magazine/profiles-33192/|title=Profiles: The Maronite Church|last=La Civita|first=Michael J.L.|work=ONE Magazine|publisher=CNEWA|date=September 2005|access-date=18 October 2022}} By the 21st century, estimates suggest that the Maronite diaspora population may have grown to more than twice the estimated 2 million Maronites living in their historic homelands in Lebanon, Syria, and Israel."Maronites" in Encyclopedia of the Peoples of Africa and the Middle East (Infobase, 2009), p. 446.

According to the official site of the Maronite church, approximately 1,062,000 Maronites live in Lebanon, where they constitute up to 22 -23 percent of the population. Syrian Maronites total 51,000, following the archdioceses of Aleppo and Damascus and the Diocese of Latakia.[http://www.cnewacanada.ca/source-images/Roberson-eastcath-statistics/eastcatholic-stat08.pdf Annuario Pontificio : The Eastern Catholic Churches 2008] {{Webarchive|url=https://web.archive.org/web/20110706173351/http://www.cnewacanada.ca/source-images/Roberson-eastcath-statistics/eastcatholic-stat08.pdf |date=6 July 2011 }}. Retrieved 25 January 2010. A Maronite community of about 10,000 lives in Cyprus with approximately 1,000 speakers of Cypriot Maronite Arabic from Kormakitis.Maria Tsiapera, A Descriptive Analysis of Cypriot Maronite Arabic, 1969, Mouton and Company, The Hague, 69 pages{{cite web |url=http://moi.gov.cy/new/admin/sections/filedepot/uploaded/file/PDF_FILES/EuropeanCharterForRegionalMinorities.pdf |title=Cyprus Ministry of Interior : European Charter for Regional or Minority Languages : Answers to the Comments/Questions Submitted to the Government of Cyprus Regarding its Initial Periodical Report |date=28 July 2005 |archive-url=https://web.archive.org/web/20101126204758/http://moi.gov.cy/new/admin/sections/filedepot/uploaded/file/PDF_FILES/EuropeanCharterForRegionalMinorities.pdf |archive-date=26 November 2010 |url-status=dead |access-date=25 January 2010}} A noticeable Maronite community exists in northern Israel (Galilee), numbering 7,504.

File:MaronitePastoralCenter.jpg

Immigration of Maronite faithful from the Middle East to the United States began during the latter part of the nineteenth century. When the faithful were able to obtain a priest, communities were established as parishes under the jurisdiction of the local Latin bishops. In January 1966, Pope Paul VI established the Maronite Apostolic Exarchate for the Maronite faithful of the United States. In a decree of the Sacred Congregation for the Eastern Churches, Bishop Francis Mansour Zayek was appointed the first exarch. The see, in Detroit, Michigan, with a cathedral under the patronage of Saint Maron, was suffragan to the Archdiocese of Detroit. In 1971, Pope Paul VI elevated the Exarchate to the status of an Eparchy, with the name of Eparchy of Saint Maron of Detroit. In 1977, the see of the Eparchy of Saint Maron was transferred to Brooklyn, New York, with the cathedral under the patronage of Our Lady of Lebanon. The name of the Eparchy was modified to Eparchy of Saint Maron of Brooklyn.{{cite web|url=http://www.stanthonydanbury.com/maronite-resources/maronite-history/|title=MARONITE HISTORY & SAINT MARON - St. Anthony Maronite Catholic Church|access-date=16 June 2016}}

In 1994, the Eparchy of Our Lady of Lebanon was established with the cathedral at Los Angeles, California, under the patronage of Our Lady of Lebanon. John George Chedid, auxiliary bishop of the Diocese of Saint Maron of Brooklyn, was ordained as the first Bishop of the Maronite Catholic Eparchy of Our Lady of Lebanon of Los Angeles at the Our Lady of Lebanon Cathedral in Los Angeles, California, where he served until he reached the mandatory retirement age of 80. In December 2000, Robert Joseph Shaheen succeeded Chedid as eparch.

Eparchies operate in São Paulo in Brazil, as well as in Colombia, Mexico, France, Australia,M. Ghosn, Maronite institutional development across Australia, [http://australiancatholichistoricalsociety.com.au/pdfs/ACHS%20journal%202010-2011.pdf Journal of the Australian Catholic Historical Society 31/2 (2010/11)] {{Webarchive|url=https://web.archive.org/web/20170215001128/http://australiancatholichistoricalsociety.com.au/pdfs/ACHS%20journal%202010-2011.pdf |date=15 February 2017 }}, 15-26. South Africa, Canada and Argentina.

Former Brazilian president Michel Temer, the first Lebanese Brazilian to have led the nation, was the son of two Maronite Catholic Lebanese immigrants.{{cite news |title=Son of Lebanese immigrants, Brazil's new president is friend to Jewish community |url=https://www.timesofisrael.com/son-of-lebanese-immigrants-friend-to-jewish-community-named-brazils-president/ |access-date=7 September 2021 |work=Times of Israel |agency=Jewish Telegraphic Agency |date=2016}}{{cite news |last1=Tharoor |first1=Ishaan |title=The enduring success of Latin American politicians of Arab origin |url=https://www.washingtonpost.com/news/worldviews/wp/2016/05/16/the-enduring-success-of-latin-american-politicians-of-arab-origin/ |newspaper=Washington Post |date=2016}}

{{expand section|date=September 2020}}

• The Maronite Church awards medals,{{cite web|url=http://www.conseilmaronite.org/CrossOfHonor.aspx|title=The Maronite Central Council Medal, About Us - Central Council of the Maronite Societies|access-date=16 June 2016|archive-url=https://web.archive.org/web/20160403082503/http://conseilmaronite.org/CrossOfHonor.aspx|archive-date=3 April 2016|url-status=dead}} Great Crosses,{{cite web|url=http://www.conseilmaronite.org/GreatCross.aspx|title=Great Cross of the Maronite Central Council, About Us - Central Council of the Maronite Societies|access-date=16 June 2016|archive-url=https://web.archive.org/web/20160403082750/http://conseilmaronite.org/GreatCross.aspx|archive-date=3 April 2016|url-status=dead}} and the Golden Order of the Maronite General Council of the Maronite Church.{{cite web|url=http://www.kingdom.com.sa/the-king-of-morocco-mohamad-vi-awards-prince-alwaleed-his-60th-honorary-medal|title=The King of Morocco Mohamad VI Awards Prince Alwaleed His 60th Honorary Medal - Kingdom Holding Company|access-date=16 June 2016|archive-url=https://web.archive.org/web/20160531130924/http://www.kingdom.com.sa/the-king-of-morocco-mohamad-vi-awards-prince-alwaleed-his-60th-honorary-medal|archive-date=31 May 2016|url-status=dead}}

{{Portal|Christianity|Catholicism|Lebanon}}

• Charbel Makhlouf
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• Saint George in devotions, traditions and prayers
• St Thomas Christians

{{Reflist|35em}}

{{refbegin}}

• {{cite book|url=https://books.google.com/books?id=8Ogp94y8CJgC&q=The+Maronites+in+History|first=Matti|last=Moosa|title=The Maronites in History|location=Syracuse, N.Y.|publisher=Syracuse University Press|date=1986|isbn=9781593331825}}{{Dead link|date=May 2024 |bot=InternetArchiveBot |fix-attempted=yes }}
• {{cite book |last1=Moosa |first1=Matti |title=The Maronites in History |date=2005 |publisher=Gorgias Press |location=New York |isbn=1-59333-182-7 |language=en}}
• {{cite book |last1=Mourkazel |first1=Joseph |editor1-last=Raheb |editor1-first=Mitri |editor2-last=Lamport |editor2-first=Mark A. |title=The Rowman & Littlefield Handbook of Christianity in the Middle East |date=15 December 2020 |publisher=Rowman & Littlefield |isbn=978-1-5381-2418-5 |url=https://books.google.com/books?id=I1cBEAAAQBAJ |access-date=23 March 2025 |language=en |chapter=Maronite Christians}}
• {{cite book|last=No'man|first=Paul|title=The Yesterday of the Maronite Church and it's Tomorrow|location=Ghosta|publisher=Books|year=1996|language=ar}}
• {{cite book |last1=O’Mahony |first1=Anthony |editor1-last=Angold |editor1-first=Michael |title=The Cambridge History of Christianity - Volume 5: Eastern Christianity |date=2008 |publisher=Cambridge University Press |isbn=978-0-521-81113-2 |language=en |chapter=Syriac Christianity in the modern Middle East}}

{{refend}}

• Michael Breydy: Geschichte der syro-arabischen Literatur der Maroniten vom VII. bis XVI. Jahrhundert. Westdeutscher Verlag, Opladen 1985, {{ISBN|3-531-03194-5}}
• R. J. Mouawad, Les Maronites. Chrétiens du Liban, Brepols Publishers, Turnhout, 2009, {{ISBN|978-2-503-53041-3}}
• Kamal Salibi, A House of Many Mansions: The History of Lebanon Reconsidered (University of California Press, 1990).
• Maronite Church. New Catholic Encyclopedia, Second Edition, 2003.
• Riley-Smith, Johnathan. The Oxford Illustrated History of the Crusades (Oxford University Press, Oxford, 1995)
• Suermann, Harald. Histoire des origines de l'Eglise Maronite, PUSEK, Kaslik, 2010, {{ISBN|978-9953-491-67-7}}
• Barber, Malcolm. Letters from the East: Crusades, Pilgrims and Settlers in the 12th–13th centuries, Ashgate Press, Reading, United Kingdom, 2013, {{ISBN|978-1-4724-1393-2}}

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